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<h1><a href="https://archiveofourown.org/works/29268762">Cogito Ergo Cum</a> by <a class='authorlink' href='https://archiveofourown.org/users/totallynotnatalie/pseuds/totallynotnatalie'>totallynotnatalie</a></h1>

<table class="full">

<tr><td><b>Series:</b></td><td>Descartes Series [2]</td></tr>

<tr><td><b>Category:</b></td><td>GWA - Fandom, Original Work, gonewildaudio - Fandom</td></tr>

<tr><td><b>Genre:</b></td><td>Bad Philosophical Arguments, Clothed Sex, F/M, Historical, Period Accurate Dialogue, Poetic, Suggestive, The Mind/Body Problem, descriptive, hands free, romantic</td></tr>

<tr><td><b>Language:</b></td><td>English</td></tr>

<tr><td><b>Status:</b></td><td>Completed</td></tr>

<tr><td><b>Published:</b></td><td>2021-02-07</td></tr>

<tr><td><b>Updated:</b></td><td>2021-02-07</td></tr>

<tr><td><b>Packaged:</b></td><td>2021-05-13 14:01:50</td></tr>

<tr><td><b>Rating:</b></td><td>Mature</td></tr>

<tr><td><b>Warnings:</b></td><td>No Archive Warnings Apply</td></tr>

<tr><td><b>Chapters:</b></td><td>1</td></tr>

<tr><td><b>Words:</b></td><td>3,018</td></tr>

<tr><td><b>Publisher:</b></td><td>archiveofourown.org</td></tr>

<tr><td><b>Story URL:</b></td><td>https://archiveofourown.org/works/29268762</td></tr>

<tr><td><b>Author URL:</b></td><td>https://archiveofourown.org/users/totallynotnatalie/pseuds/totallynotnatalie</td></tr>

<tr><td><b>Summary:</b></td><td><div class="userstuff">
              <p>Rene Descartes famously corresponded with Princess Elisabeth of Bohemia for several years. She was one of the first to point out a problem with Descartes' theory that the mind (or soul in his time) and the body were distinct substances. The body was a material substance that was divisible and the mind an immaterial substance that was indivisible. Elisabeth, rightly, questioned how two such distinct substances could interact. If the mind is immaterial, how can its intentions compel the body to move?</p><p>This script is a follow-up to my M4F 'I Think Therefore I Orgasm' script in which Descartes suggests that having an orgasm can properly show that the mind can move the body. However, Elisabeth is not convinced by this (similar to how she isn't in her actual letters..except without the orgasm part) as she notes that the force Descartes is describing is still mysterious. This poses a problem for Descartes' view that doesn't exist for any of the late Aquinas scholars who happened to be running around at the time. In an attempt to try to save Descartes' theory from the objection, Elisabeth suggests that the concept of information may link the material to the immaterial and poses her own demonstration for how this is possible.</p>
            </div></td></tr>

<tr><td><b>Relationships:</b></td><td>F4M</td></tr>

<tr><td><b>Series:</b></td><td>Descartes Series [2]</td></tr>

<tr><td><b>Series URL:</b></td><td>https://archiveofourown.org/series/2149461</td></tr>

<tr><td><b>Kudos:</b></td><td>2</td></tr>

</table>

<a name="section0001"><h2>Cogito Ergo Cum</h2></a>
<div class="story"><div class="fff_chapter_notes fff_head_notes"><b>Author's Note:</b><blockquote class="userstuff">
      <p>I included a few lines from Descartes' actual correspondence with Princess Elisabeth. They are marked with bracketed numbers.</p><p>Setting is 1600s in what is now the Czech Republic. However, any accent will work with this script.</p><p>This is a script for the GWA subreddits. Please contact me before posting a recording of this work anywhere else.</p><p>This content is intended for 18+ audiences only.</p><p>Feel free to modify the script to meet your needs.</p>
    </blockquote></div><div class="userstuff module">
    
    <p>Ah, Monsieur. I do appreciate your expeditious arrival. You must forgive the ill-advised timing of such a request. I had meant to wait a number of months before I sent for you, yet given the intensity of our last correspondence, my mind refuses to properly quiet and I thought that another lesson might dampen its tireless fervor. Despite likely faults in my reasoning, your words from our last meeting still perplex me and I have not been able to banish my uncertainties entirely, [1] for the life which I am constrained to lead does not leave enough time at my disposal to acquire a habit of meditation in accordance with your rules. Now the interests of my house, which I must not neglect, now some conversations and social obligations which I cannot avoid, beat down so heavily on this weak mind with annoyance or boredom, that it is rendered useless for anything else at all for a long time afterward [1]. </p><p>So, I hope that you will consider such to be a proper excuse for my lack of understanding on the evening of our last exchange as well as my insistence on requiring a deeper explanation at present than even the intimacy of your first response provided. Further, at present, I must request that you refrain from praising my capabilities. While I well understand the need to mask unpleasant truths with uneasy flattery, I assure you that, in current company, such odes are no longer required. [2] Such false praise would have been necessary to encourage me to work to remedy them had my upbringing,<br/>
in a place where the ordinary way of conversing has accustomed me to understand that people are incapable of giving one true praise, not made me presume that I could not err in believing the contrary of what people speak, and had it not rendered the consideration of my imperfections so familiar that they no longer upset me more than is necessary to promote the desire to rid myself of them.[2]. In your case Monsieur, I admit that the fault is my own and shall only blame the workings of my mind for their feeble limitations. </p><p>For, it is far too weak to engage in the imaginative exercise that you last posed to it. Despite my continued attempts to encourage even the most basic connection, it still cannot fathom an answer to the problem that continues to face it. I still cannot comprehend how the soul, a substance which by necessity immaterial, can move the body, a substance which is by necessity material. Nor does the inverse appear any more likely in the abstract even if it remains readily apparent. It is, of course, self-evident that the soul comprehends pain when the body touches fire, yet one must still consider how such a connection occurs. In practice, it seems equally as necessary that immaterial cannot move the material as it does that body necessarily does move the soul. </p><p>Yet your last response requires me to disregard the former and I must admit that such charges leave my mind still woefully unsettled. And, if the explanation is simply that it is unexplainable, then I am afraid that it might never rest. Please do forgive my limited capacity to understand, I realize that it is shameful of me to compel myself to comprehend anything is so far beyond my ability. It is you say, akin to heaviness. We cannot quite understand what makes objects fall to earth yet most attribute this property to the material in order to explain why they do. Given the sheer finitude of our positions, such explanations ought to be acceptable enough. </p><p>However you, very much like myself, are perhaps unfairly ambitious. Hence, you believe the concept of heaviness to be mistaken. While such certainties provide an explanation, it does only through the unexplainable. The paradox often leaves the mind in a state of confusion which remains where I currently find my own. Despite your patience and delicacy in our last meeting, the union of body and soul still only appears to me as an illusion and I cannot maintain that its self-evidence makes it anymore conceivable to me. For, I can admit the self-evidency of the force the pulls objects to earth without conceiving of its means. Nor would any such concept prove the method was true as it certainly does not in the case of heaviness. </p><p>I realize that your intellect far surpasses my own, [3] but I nevertheless have never been able to conceive of such an immaterial thing as anything other than a negation of matter which cannot have any communication with it[3]. If I were less grandiose in my reasoning, I might accept such a truth without knowing its mechanics. Yet, as your ardent admirer, I believe that any laziness in my approach would only be doing your writing a disservice. It risks leaving you open to an unfounded critique as your opponents are so often want to do. Thus, we must consider that some might be as ignorant as your dear princess. If such a solution cannot be given to me, then they might lack it as do. Given such annoyances, they might prefer the theories of the Scholastic for whom the soul and body are not entirely distinct. </p><p>Oh, please do not mistake my words, Monsieur. I find such theories deficient in simplicity and considered with a dreadful lack of rigor compared with your own analysis. Therefore, I promise you that [4] I entertain these sentiments only as friends which I do not intend to keep, assuring myself that you will explicate the nature of an immaterial substance and the manner of its actions and passions in the body, just as well as you have all the other things that you have wanted to teach [4]. However, I must mention that such theories do position materiality in both the body and soul, and hence offer an ease of explanation that your own methods lack. If you were to convince others of your views ar proper superiority, then you might consider reframing any slight omissions of the properties of the soul. </p><p>In my case, [5]I admit that it would be easier for me to concede matter and extension to the soul than to concede the capacity to move a body and to be moved by it to an immaterial thing. For, if the first is achieved through information,<br/>
it would be necessary that the spirits, which cause the movements, were intelligent, a capacity you accord to nothing corporeal [5]. Yet, since such causality is indeed self-evident, if you were to admit it even the briefest of materialities then your philosophy might remain entirely pure and unmarred by lesser thinkers. </p><p>Moreover, upon consideration of your last visit, it seems increasingly obvious to me that the body must realize information in a method similar to the soul. Thus, both might have the property of extension as nonsensical as the suggestion might first seem. I maintain that both might be similarly moved through the same comprehensions and that their union is the result of the same material grasping. </p><p>Ah, I see the look of doubt in your eyes, Monsieur. I realize that such a position is unorthodox. However, your own view also defies all methods of convention therefore I hope that you still entertain the earnestness of my phrases. And do realize that I hardly have the audacity to presume that my own inferior mind spontaneously created such a presumption. Rather, I maintain that my attempt at parsing such a division was an inevitable consequence of our last parting.</p><p>You see, given the delicacy of the subject matter, I have since admitted your proclamation that the soul and body show their greatest connection at the height of passion. Yet despite my great delight in your method of instruction, I am afraid that the intensity did not bring me any enlightenment. The force by which you compelled my soul and body to ecstasy remained unknown to me. </p><p>Until...Well, until a certain afternoon where I surprisingly did have enough minutes to indulge in some brief mediation. I recalled so of the more particular ways that attempted to spurn such desires in me and, to both my shock and delight, I found both my body and soul so moved once again. However, this time the practice was entirely different. I required no tension of the body to reach the same rapturous heights that I had previously. It was my thoughts alone that sparked the fires within me, both in my soul and sex at once. Neither led the other. Each was realized at the exact same moment. </p><p>So, once I recovered, which admittedly took even more minutes, I consider the new insight that your unintended second demonstration had given me. If such identical movement can occur without any obvious compulsion by either substance, then there must be a certain commonality that explains the connection. Further, in my case, the only commonality was my own thought. The information that I had about our intimacy and, well, my imaginative application of it to the problem at hand, caused the new waves of passion. Thus, I suggest that information itself, perhaps guided by the mind's fancifulness, is the proper link between the material and immaterial. </p><p>I realize, of course, that this only presents a new peculiarity to the subject of interest. For, it implies that information or simply the novelty of thought must have something at least between materiality and immateriality. This must seem absurd since knowledge so clearly lacks extension. Yet, I maintain that it is a better solution than leaving the link between the body and soul to be mysterious. It offers more of an explanation and therefore provides more solace to any curious minds. Moreover, my empirical examination of this solution convinced me of its truth. Neither my body or my soul moved each other that afternoon. Both were moved simply by my thoughts of you...</p><p>My thoughts of you sticking your warm cock inside me...</p><p>(embarrassed) I apologize, Monsieur. I do mean to speak with a candor unbecoming of my status. However, given the closeness of the infliction, perhaps it is best if we disregard certain formalities. As much you are a man of great doubt, I wish for you to know no hesitation in your princess's affection for you. I very much enjoyed the cavalarity with which you attend to your subject. And yes, I will again delight the next time that your cock is so willing. </p><p>However, such is not my reasoning for requesting your company tonight. Rather, I would prefer you to assess my suggestion, which is of course at its base your own suggestion, about the materiality of information. More simply, I wish for you to know pleasure in the manner in which I have come to know it. Admittedly, I cannot claim that my intentions were ever as pure as your own. For, I am uncertain that my first cause for seeking you was in fact research rather than lust. However, as you were ever so kind to suggest when we last spoke, as your princess, I am free to make my own demands of morality. </p><p>And my own demands of yourself. There will be no more flattery this time, Monsieur. I will indulge in no obligation you feel to flattery my form with all of those false praises. I shall remain in my dress and you shall not even unknot your handkerchief. Rather, I will simply use my words to excite in you the same passion that you stirred in me. I cannot promise that my lines will be eloquent, but that they are still given with all the heat of my own desire. Thus, my hope is that they will still tempt. </p><p>And you might still imagine me naked before you, Monsieur. All eager and waiting. Just as was before, a body yearning to be taken. My innocence longing to be yours. My mind seeking the wisdom that your trust will bring me, yet not caring anymore for its certainty. It matters not anymore. My body is already convinced of a new truth. The reality of your thick raw cock inside me, demanding me to take more than I can give. </p><p>Oh, but I wish to take it anyway, I crave the pleasure that it will bring. My mind would push myself to resist as I, like you, have been taught to doubt the unexpected. Yet such realizations would soon only become mere futility. I knew this on your last visit and I know it now. On certain affairs, the body decides for the soul. And mine, both then and now, wishes only for lust. I might fight your touch. I might attempt to convince myself that it is improper. Yet eventually I would still grow wet. Never for long would I be able to deny it. My cunt would drip with such wanting that its truth would seem greater than anything that I have ever known. And I would weep for you, half in confusion and half in pure longing, until my poor cunt ached. </p><p>Ah, Monsieur. You must not touch yourself. If our experiment is to be successful, it must be my words alone that move your body. Even as you feel your handsome cock grow, even as it begins to throb with all the lust that you have ever known, you must not heed to its wishes. You must bend only to my phrases. Look into my eyes, sir, and you will see that I want for nothing more. </p><p>I feel the temptation as well. Knowing you, both your appearance and your depth, makes the consequence inevitable. My knees will tremble. My nipples will grow erect. My body will shiver because you so move me. Even without your touch, your lust still alters every course that I might know. It defies all the rationality that you so closely guard. Although you might state it in different terms, the truth, once thought, is undeniable. To even think it is to know it, and to even think of you is to know you. Your beautiful mind that attracts me and your delicious cock that I long to fill me. </p><p>However, I will not have it yet. Not until our methods become clear. Not until you can know the mindless ecstasy that your second lesson taught me. As much as you want for my cunt, you must trust your discerning intellect to reimagine myself around you, gripping you whole and entirely anew. For, you once said that our imagination is the strongest reality that we might ever know. It is only through our conceptions that we can know anything material. </p><p>And you then, know me. While I will deny corporeality of my perfections, they might still exist in your mind's eye. My cunt might feel as deliciously tight as you imagine it. My form might be fuller and wilder than you might otherwise ever know. My hair, while tangled and matted from wiggling beneath you, would be yours to smell. And my lips, both in fantasy and in materiality, would be yours to taste. </p><p>For I do not care if you leave me broken, sir. On the contrary, I thirst for it. That you might defy all my years of proper training. That you might make me scream as though words were no longer enough. My mind would be gone too. All that would exist would be your cock and the indescribable pleasure that it gives. Each thrust would be our reality, our truth. Oh, and you would feel so good inside me. </p><p>And-and I think that I will break myself again, dear. The image of you in all your perfection is too great. I only ask that you might fall with me into this bed of sin that I've created. Improper or not, it does not matter. The rules are now ours to define and I need you. That is unquestionable. It is the only answer that my body knows. </p><p>Your cock, even in my imagination, is untamable. Our positions do not matter nor do my tears. You will keep thrusting with a savagery that you often keep hidden, but for me, you will not. My allure, however simple, is too great. You must have it. It matter nor where or how. I am yours to keep and you will take me wherever you like me. Whatever bruises you might leave. Whatever realizations that morning might bring. It's all beyond us. I exist only for your eyes and my cunt exists only for your cock. Nothing else. I promise that my loins will serve you well, that I will grip your cock and tighten around it with all the certainty that rings in my voice. It is not a choice. It is simply all that to be. You here with me. </p><p>So, you will not mind if imagine you inside of me. My-myself once again on the brink of that sweet sweet longing. I need to know once more and I need to know with you. So, let your ecstasy be mine and mine be yours. We will find this beautiful release together. Even if it is only with my words...</p><p>Even if it is only with the mere suggestion over your cock...</p><p>And my soaking cunt...</p><p>It's still so wonderful real-</p><p>*orgasm or improv to orgasm*</p><p>(panting) And there is my demonstration. While nowhere near as elegant as your own, I hope that my methods were still decently serviceable as was any regard for me that your imagination held. </p><p>*kiss*</p><p>Yes, I must admit that I am now keen on engaging in some more *naked* methodologies as well. While they do not provide evidence of my theory, they do offer other types of satisfactions. Besides, I do have another type of query...</p><p>About whether reality is greater in material or immaterial...</p><p>And I think may have just the method to address such considerations. That is...if you wish to truly examine my form.</p><p>(laughing) Very well, dear.</p>
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